Wisdom of Old Age

Old age— What meaning is there in getting old! Just thinking on the subject makes some people feel miserable, and gives pain. A pastor writes in a diocesan bulletin about his ideas on the subject.

When one  entertains thoughts of this knd  they are probably envying the young and in the process annoying themselves or everything new is something to be against and everything old needs to be unconditionally praised— turning the person into a narrow-minded, stubborn old fogey.

These old people always have thoughts and words of the past, always uncomfortable and jealous of the young.

He quotes Herman Hesse who was a follower of Carl Jung. "Old age does not only mean weakness, deterioration, termination. Old age just like any other period of life has its attractive values, its wisdom, and sadness. I don't believe it's a time without value." So what is the value of old age?

The first is to accept the fact that our body and mental faculties are weakened and to focus on our inner life.

Arriving at old age they have experienced a variety of desires, failures, and successes in their work. Joy and pain were mixed up in their lives. They have grown in wisdom. Only those with wisdom see life deeply and do not lose their peace of mind facing the uncertainty of life.

Secondly, the past and the present are connected. It is a time to mediate the past and present, and to make use of the various cultures and traditions.

It is a task that a person who has not experienced old age can never do. And the old person has lived in the past and present. Therefore they know both periods and are a link between them.

Thirdly old age is the last stage of life. The finishing stage.   

Those who see death as destruction and extinction will be seen as pitiable in old age. But death is not extinction but the completeness of life; for a Christian the beginning of a new life. Consequently old age is the time of harvest.

We have the four seasons: spring, summer, fall, and winter. They all have their value and beauty and for the farmer, each has its special task. Spring is planting the seed, summer nurturing and cultivating the plant, fall is harvesting, and winter is a time to recuperate for the future. When the process does not end up with the harvest all effort and sweat lose meaning. Old age is the time of putting the finishing touches on our earthly life.

Old age experienced living the past and present and is now blessed with the wisdom to see the future. The Latin word for wisdom is 'Sapientia' which comes from the Latin verb 'sapere' to taste.

A person who is at peace with themselves is a person who leaves a good taste with the people he meets. Such a person is thankful for their lives and lives in harmony with others.
 
The 'taste' of peace, freedom, serenity, and joy flows from such a person.

Listening Is Difficult

We often hear the phrase knowing fosters love, love allows us to know. What comes first? Is it love or knowledge? In the Kyeongyang magazine a member of a  pastoral research institute gives the readers some  thoughts on what is expected during this time of listening in preparation for the Synod on Synodality.

In the writers experience it is not a matter of what comes first but it's determined by the situation and person. One loves, it seems, as much as one knows.  One may lose hope after knowing, not grow in love, but you will grow in understanding.

According to the writer it seems that loving allows you to know, more than knowing allows you to love. Loving another person— liking another—one desires to know  more about the person. Since you are already one with the person your efforts to know would not be a burden and you overcome the uncertainty that arises easily.

Listening seems to be an easy task but it requires heroic virtue. Jesus often said those who have ears and  eyes, he saw them as one, without an open heart they will not function correctly. When our hearts are filled with other thoughts our listening decreases and our vision is limited. If we recall those who walk while looking at their smart phones we will understand. 

When we are set in our ways we will have ears only for confirmation bias. When we hate or dislike, it is difficult to hear or see. Only when our hearts are soft and full of mercy will our eyes and ears do their job.

We  know that doing something with another at the same time and place, the experience is different. The situation may be  similar but it is not the same. Consequently each person's life is unique.We can't divide it into superior or inferior. Because a person doesn't speak of their inner spiritual life doesn't mean  it doesn't exist. The difference is mostly about those who elegantly express their inner life and those who do it unskillfully.

The writer has attended 10 different listening sessions and all expressed themselves differently but it all came from a deep faith life. All the believers have different degrees of faith life but the capability of comprehending is equal.

In the eyes of God we are all equal but live in a world that is unequal. Consequently we differentiate ourselves into the different social classes in which society places  us—upper class down to the poor. Even within the Church, the People of God, we have differentiated levels. It is said that one of the expressions of difference that emerges from such a culture is in hearing. To say we listen often in a vertical relationship and not a horizontal one is quite charitable.

In such a society, listening is inevitably a formality. It is a task that requires deliberate effort, not waiting for it to happen on its own. Effort must continually be made to hear that will develop into listening. Since  we live in a class society the coming together in some way of the upper and lower classes requires first effort on the upper classes to listen. It is natural that in the beginning stage many uncomfortable and harsh words will be exchanged causing the participants to close their ears but this has to be experienced and overcome for the group to come to a point of listening and dialog. 

For believers we need to have trust in the Holy Spirit that we will hear what we need to in this time in which we live.

 

 

Have You Read the Constitution of the Church?

"How many Catholics have read the Church Constitution? Probably less than one in ten thousand.” 

 

In a class on Catholic teaching, a former journalist, in the Eyes of the Believer column of the Catholic Times, was upset to hear these words: "Ah, maybe… This would be an exaggeration." This thought crossed his mind for a moment. But it didn't take much time for him to agree with the statement beginning this article when he realized there are four Constitutions: the Church, Sacred Liturgy, Divine Revelation, and the Pastoral Constitution in the Modern World.

 "The church is and must be open to the world, be for the world, that is, for the salvation of mankind." The late Cardinal Kim Su-hwan revealed the teaching of the Second Vatican Council in this way. While we value this Council, are we living up to its teaching? It has been 57 years since the most recent universal council published the results but it is seldom mentioned in parish communities.

After two and a half years the Corona 19 pandemic has diminished somewhat and face-to-face activities are increasing. However, we have not returned in any way to the pre-Corona time— recovery of the sacramental life is slow. Why? To give one example, we have become accustomed to the broadcast Mass, individualism, and conveniences around us. 

 

Protestant churches are also talking about the declining credibility of the church. They are Christians who do not go to church. According to a survey in 2018, one in four Protestants is a non-attendant.

 

But is the Catholic Church an exception? There is no difference. According to 「Statistics of the Catholic Church in Korea 2021」 published in April, the participation rate for Sunday Mass fell to single digits to 8.8%. Only 9 out of 100 believers. The number of young believers aged 20-39 is also the lowest in 15 years. Why do they leave? Practical difficulties such as employment are the main reasons, but the church's indifference and seemingly lack of concern also play a role. Pastors and adult believers need to understand the MZ generation. (pairing of two groups the Millennials (1981-1995) and Generation Z (1996-2005) 

 

In the Constitutions, the church is seen as the body of Christ, as priest, mother of believers, and as pilgrim on the earthly journey. "People enter the Church through baptism, which is like a door" Thus, the Church is a community of those who have been called by God: clergy, religious, and laity. Our faith is not as dispersed individuals, but when we are together, our sense of faith is given life and filled with true salvation and gifts. 

 

The program he is taking will soon be on vacation. He has been taking a lot of subjects over the past four months which have opened up his half-closed eyes and ears anew. However, it is not easy for most students to remember what they have learned and live it in their daily lives.

 

As followers of God's Word, we should be familiar with the Bible, Church literature, and especially the Constitutions, which are full of spiritual treasures. He introduces the reader to the bishops' website which is also in English (cbck.or.kr). His wish is for us all to be mature believers by reading and re-reading. It is a way to get one step closer to experiencing more fully God's love and find strength and comfort in this harsh world.

Life in Abundance

In the Diagnosis of the Times column of the Catholic Peace Weekly, a scholar of life issues headlines her thoughts with the phrase from the first epistle of John 1:4. We are writing this to you to make our joy complete.

There is a saying: "A habit that begins at the age of  three lasts until eighty." We also call habit our second nature. However, having a habit often has a negative connotation. Maybe it's because once you get into a bad habit, it's hard to break. But what about good habits? Good lifestyle habits such as "Getting up early in the morning" and "Being orderly" help to manage one's life well. However, habits are not necessarily formed only in aspects of daily life. 

This is a story she recently heard through a priest. During the conversation, the priest and a woman he knew well said: "I eliminated my child" in a very casual tone. The priest probably had a moment of embarrassment and regret hearing these words from a person who had lost the sense of guilt as the culture of death permeates society. Before one acts, or says anything, the hesitancy one would ordinarily expect, in this case, was missing.

We live in a society where we have thrown away the necessary time for reflection before we act or speak. When did this become part of the society in which we live? We need to "stop for a moment" and ask whether the action is reasonable. 

 

She is speaking of those who are members of the church. The reflection, the "pause", cannot be cultivated immediately, so she thought about what was needed to bring this about. This is because, like "waking up early", reflection must become a habit of the mind. So, let this habit of the mind become established as our second nature, and while practicing it naturally, not indiscriminately rid ourselves of the pangs of guilt that may arise.

Good habits are not mere mechanical actions. They are to be learned by the body and mind and be naturally absorbed, while at the same time allowing us to experience joy. It speaks of a higher level of joy and fullness. Savoring this fullness is no exception in bioethics. The fullness that comes from choosing life, certainly exists, and it will lead us to a fullness that is perhaps greater than anything else. 

Pope Saint John Paul II, in his encyclical "The Gospel of Life," describes human life as "fullness". Thus, the choice towards life, the choice for life "means an opening to the fullness of life" (#22). This life does not refer only to unborn life but to human life that no one without exception can measure. 

 

"Man is called to a fullness of life that goes far beyond his temporal existence. For the fullness of life is the sharing of the life of God. The sublime of this supernatural vocation reveals the greatness and immeasurable value of human life even in its temporal aspects."

"The unconditional choice for life reaches its full religious and moral meaning when it flows from, is formed by, and nourished by faith in Christ. Nothing helps us so much to face positively the conflict between death and life in which we are engaged as faith in the Son of God who became man and dwelt among men so that they may have life, and have it abundantly" (Gospel of Life #28).

Self-Reliance and the Pandemic in North Korea

 

The 'March of Suffering' refers to the food shortage that occurred in North Korea in the mid and late 1990s. During this time industry was paralyzed due to energy and transportation problems, and many people died of starvation.

The number of deaths is still a controversial issue, with estimates ranging from hundreds of thousands to as many as 2 million or more. News about the starving North Koreans was aired on CBS media in the United States in October 1997 and shocked the world. So begins the column in the Catholic News on the situation in the North by a priest member of the National Reconciliation Committee of the Bishops

The North Korean film 'Our Chairman' (1999) is set in 'The March of Suffering'. In the movie, the main character, the head of a province, a "worker" dedicates himself to the country and its people in crisis. Unlike the main character who tries to save the factory with raw materials from the country with heroic efforts, the vice-chairman tries to trade with the outside world since the raw materials are not properly supplied. He decided that it would be possible to overcome the crisis by exporting granite overseas.

However, the film criticizes the vice-chairman's actions to promote overseas exports as "playing with the tools of the imperialists". Accepting a foreign company's proposal is 'giving up a cow and receiving a pheasant. Claiming it's simply a matter of our dignity as a country, not just a matter of selling and buying. The protagonist, who delivers the film's theme while confronting the vice-chairman, insists, "Capitalism does not come in screaming, but creeps in like a mosquito to the weakened mind." In conclusion, the film emphasizes that in a crisis, only 'self-reliance' is the solution.

Recently, for the first time, North Korea officially made known the crisis caused by the COVID-19. The Korean Central News Agency (KCNA): "From the last of April until May 15, the total number of sick people nationwide was 1,213,550. North Korea, which emphasized self-reliance despite the global catastrophe of COVID-19, is facing a crisis difficult to avoid.

For the North Korean authorities to be able to make new choices beyond self-reliance, we and the international community must make sincere efforts to help. We believe that compassion for those who suffer can bring about miraculous change. The 'March of Suffering' that drove many of the weak to death should never be repeated.

Hearing the Screams of the Dolphins

Korea has been proactive in working against climate warming, environmental pollution, and other obstacles to achieve a healthier environment. An article in Bible and Life magazine by a representative of the 'Hotpinkdolphen' movement of Jejudo gives the readers a way of seeing the ocean environment thru the eyes of dolphins.

Since the ocean is filled with life it also screams when in pain. Do our ears hear the scream? Some 20 years ago authorities were telling us that the Jejudo oceans were warming abruptly, eco-systems were destroyed, and seaweed, algae, and marine plants disappearing. The excessive use of fossil fuels has also warmed the oceans. The women sea divers who go in search of abalone, crab, sea vegetables, etc. complain about the once plentiful sea life but no longer the case with the desertification of the oceans.

Humans have always had a close relationship with the oceans. What is necessary to prevent the oceans from dying? First of all, we need to hear the groans and screams that come from the oceans. We need to know where the crisis is to solve the problems.  

'Hotpinkdolphen' has heard the screams of the dolphins. The coastal waters of Jejudo are home to the Indo-Pacific bottlenose dolphins that stay in the coastal waters all year long. Consequently, the activity of humans on the coast will influence the lives of these dolphins.

The study of the dolphins here in the South has been going on for only 15 years. These dolphins have lived side by side with humans for centuries but only recently this endangered species of marine mammals has attracted human attention. What has developed to make their life one facing extinction?

He mentions that aquariums are a problem and tells us the story of 'Jedol'. The capturing of dolphins is illegal in Korea. The movement to free Jedol from captivity from the tank in the Seoul Aquarium was successful and Jedol was returned to the wild.

Many have thought it was impossible to return them back to the wild but Jedol and other dolphins have shown this is not true. They have been placed in sea pens to acclimate them to the ocean and be fed live fish they have to catch. They have successfully returned to the wild and have been doing well for the last 10 years.

However, in recent years dolphins have shown health problems. Some have malignant tumors in the mouth. Some have their tail fins completely cut off from high-speed boats, old fishing gear, and fishing lines hanging all over their body. In the past they played with seaweed and algae now they are dealing with plastics and trash.

The development of the harbors, the building of roads and encroaching on the ocean waters with landfill, expansion of military facilities has made life for the dolphins precarious. Only about 120 are now known to live in the coastal waters of Korea. This is a sign that humans will have problems that arise from this situation.

If we are to pass on to the next generation ocean waters that will be kind to the dolphins we need to take action now. How about designating the remaining habitat in Jejudo as a marine life reserve? The crisis facing the dolphins is also in some way the one we face. We have to love more and unite more across species.

Sensitivity to the Pain of Others

A priest director of a Culture and Theological Research Center in a Catholic Times column discusses hate and solidarity. He begins with the question : What degree can humans become corrupt and evil?

He mentions a film that was made by a research institute in Korea in which the sufferings and hardships of others are used commercially to express their  hateful feelings.That's ugly. News about the protests of the ‘National Solidarity for the Elimination of Discrimination against Persons with Disabilities’  appears frequently. Our society tends to pursue the happiness of the many by sacrificing the few as collateral. A society that corners the few in the name of the comfort and utility of the majority is unhealthy. It is scary and sad that today's society is becoming more and more indifferent and cruel to the few and the weak.

What can we do about the pain and sorrow in  the world? What can we do here and now for people living with pain and wounds? He mentions a poet  in his collection of poems, "Higher than the Heart". the poet recorded the sadness of the Sewol ferry disaster in one of his poems: "Because of the burden of sorrow, we  sank/ The world has stumbled because of sadness/  I wanted to call out God's name, but I gave up because I didn't know if it was a common or proper name."

The poet, sensitive to the pain and suffering of others, was still recording the wounds of the world. Looking at the remains of the Jeju 4·3 Incident, he also writes: "In front of those who are trying to kill/ Those who are trying to survive always become a mob."

In a weekly magazine, the writer read an anthropological researcher's reflection on frozen humans. He shows an insight into the mediating meaning of the Catholic Eucharist which Catholics highly value. Moreover, the living heals the pain of individuals and communities by accepting the body of the dead in their own body. The belief that my soul will be healed by receiving the body and blood of Jesus, who sacrificed for mankind, 'in me', becomes a driving force to empathize and intervene in the pain of neighbors and communities beyond personal well-being.

The Church and the faithful live the Eucharist. The Eucharist is not just a religious ceremony celebrated. The Eucharist is both a liturgical sacrament and at the same time a sacrament of life. The Eucharist is not a "reenactment" of the Last Supper, but  of the life, death and resurrection of Jesus Christ. The body we receive in the Eucharist is not the dead body, but the resurrected body of Christ. We become the body of Christ in the Eucharist. In the body of Christ we are one. The solidarity of the Eucharist is the solidarity of concrete materiality and the eschatologically realized sacramental solidarity. The solidarity of the Eucharist transcends the boundaries of time and space, life and death. 

The Eucharist is the true politics of solidarity. In the body of Christ we are connected. All are brothers, sisters, neighbors, without discrimination of race,  ethnicity, gender, rich or poor, or culture. Believers living the mystery of the Eucharist are naturally in solidarity with all the suffering, pain and wounds of the world.

 If solidarity through memory and  documentation is the work of literature, the solidarity of remembrance and commemoration is the work of religion. If literature mourns sorrow in the way of memory and record, religion comforts sorrow in the way of memory and commemoration. Sometimes the mourning and consolation is the sadness that one has to endure. "It is the sadness that understands that even those who comfort others feel sad” (Alfonso Lingis, ("The Community of Those Who Have Nothing in Common"). 

He who cannot sympathize with the grief of the world and with the pain of others, who is indifferent to the suffering of the world and to the wounds of others, cannot be a true poet or a true Christian. Those who keep  the past and  its meaning in mind are those who do their best to remember, commemorate, pray, and love in the place where they live.